Shepherding in crisis: How leaders can respond with courage and competence to sexual abuse in the church–a podcast link


Recently I was invited to participate on an episode of the ServingLeaders podcast. Check out our conversation. We discuss some of the challenges church leaders face and note some common mis-steps. We also talk about some of the opportunities and healthy responses church leaders make that can promote healing, not just for current victims but also for survivors of other abuses. When the church makes its primary ministry the care of abuse survivors, it is doing exactly what it has been called to do. When church leaders prepare for a crisis, they are much more likely to respond well under pressure.

(Website for ServingLeaders here.)

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Moral distress? Moral trauma? An important update on definitions and concepts


The folks at Harvard’s Human Flourishing Program, led by Dr. Tyler VanderWeale, have published a paper updating the definitions of moral injury and distress. If you work with people suffering betrayal trauma–especially religious betrayal trauma–you may want to take the time to read their piece and recognize the aspects of moral trauma that may not be well addressed in the classic treatment of PTSD.

What is moral distress and trauma?

Years ago, moral injury was something described primarily in terms of an added impact on veterans of war. The symptoms of moral injury were seen to be in addition to PTSD, defined as an added injury when an individual perceived themselves as having transgressed basic human morals (e.g., a soldier is forced to kill civilians who are being used as shields by enemy fighters). It was commonly understood as the idea that I have done something so terrible that it is unforgiveable (or I have supported leaders who have done something that betrays basic humanity). Key features of moral injury focused on the experience of guilt/shame whereas key features of PTSD centered on horror and terror.

As the concept became better understood, we began to understand it’s existance among civilians as well. Here are some examples:

  • Someone who did something wrong (e.g., distracted driving) and badly wounded or killed another person
  • First responders who have to triage and, in essence, decide who lives and dies (e.g., the impossible decision between two terrible outcomes)
  • Victims of abuse who may have enlisted friends who also became victims of abuse
  • Someone who supported and defended a well-known leader who was later found to be harming others

Understanding moral distress of victims of trauma

This paper expands the idea of moral distress beyond the (perceived) perpetrator to that of the experience of victims of trauma/abuse. Consider the new definition offered by VanderWeale and summarized in a recent newsletter,

In trying to bring these concepts together, we conceived of such moral distress as lying on a “moral trauma spectrum” that included matters of both the severity and the persistence of distress. After months of synthesis of prior work, we defined “moral distress” as “distress that arises because personal experience disrupts or threatens: (a) one’s sense of the goodness of oneself, of others, of institutions, or of what are understood to be higher powers, or (b) one’s beliefs or intuitions about right and wrong, or good and evil.” When that distress became sufficiently persistent it would constitute “moral injury.” For such moral distress or moral injury, it was not only that some moral code was violated, but rather that whatever took place somehow challenged one’s whole understanding of right and wrong, or of good and evil, or of the goodness of oneself, others, institutions, or even the divine. That disruption of one’s moral understanding would then give rise to, sometimes severe, distress. When that distress was persistent and would not go away it would be appropriate to speak of “moral injury.” When the distress was sufficiently severe so as to seriously impair functioning over extended periods of time, it might sometimes even be appropriate to speak of “moral injury” disorder.

(Newsletter from Human Flourishing Program, received via email Sept 17, 2025)

Re-read the bolded text. It is not just that some moral code was violated by myself, but that one’s whole understanding of right/wrong of self, others, institutions or the divine has crumbled. Notice how this distress might be observed in individuals having experienced certain types of traumas:

  • Victim of sexual assault seeks help from justice system but ends up feeling blamed for it
  • Whistleblower in a church who seeks institutional support to stop the abuse by a leader but is then scapegoated for disrupting the ministry
  • Someone who is scammed out of money feels they have irreparably harmed others
  • Child experiencing abuse by a family member and when telling a parent is then told to be quiet no longer believes they have value
  • Person prays for justice and expects to be exonerated but ends up feeling abandoned and forgotten by God

How might this change our treatment of trauma?

The treatment of trauma focuses first on the care of one’s nervous system. Learning to modulate and calm one’s body is essential since the very nature of chronic trauma is an overactivated vigilance system even when the danger has passed. As a person develops capacity to return more quickly to baseline then there may be more of a focus on addressing the narrative and memory of how the traumatic experience changed perceptions of self and the world.

When we make room for the spiritual/moral impacts of both trauma and how communities respond to people who have suffered trauma, we can better address the moral distress experienced. Treatment modalities that only focus on the reduction of nervous system overload may miss addressing the existential and spiritual crises that haunt survivors. This is especially true when (a) faith communities implicitly (or explicitly) discourage expressing doubt about God, or (b) when clinicians ignore spiritual and moral discussions in therapy. Inviting and validating the very deep moral questions of hurting people is essential for their recovery, even when answers are not readily (or ever?) available. Any treatment that ignores moral distress will not be sufficient to the task of recovery. While I am hopeful that some of the recent trauma treatment modalities may speed recovery, I notice that these newer treatments often ignore questions of existence, narrative, and faith and focus almost solely on nervous system function. This may be needed in the first line of care but let us now be more alert to moral distress and injury in those who have survived abuse, assault, and other forms of betrayal trauma.

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Have you ever participated in a crisis debriefing session? Informal survey opportunity


Crisis debriefing can take a few different forms and there are several models of crisis or critical incident stress debriefing. These interventions can be helpful to some but for others it can be harmful. Still, they are very popular. I’m participating in the development of a crisis intervention CE program. If you have participated in a crisis debrief session (participated, not led), would you consider completing this informal and anonymous survey? It should take 2-4 minutes to complete. While the results won’t be empirical, they may give us a better picture of common experiences.

I’ll post a link to the results when we have them.

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On lymphedema, lament, and looking for beauty amongst these cracked vessels


Can you lament losses AND look for (create) beauty at the same time? Even more pointed, can you lament your own cracks and yet take joy in your current form of being? If not, what might be getting in the way?

I have lymphedema. It is a new diagnosis and one that appears to be something I will live with for the rest of my life. For those unfamiliar with this problem, it is a pooling of lymph fluid in a body part, often a limb, that causes swelling, changes in skin, reduction in mobility, and if untreated, infection. My lymphedema is likely due to successful treatment of a previous cancer. I’m cancer free but now I have this ongoing problem. It is new to me and so far isn’t nearly as difficult as some people’s experience. And yet, it is still life and mindset altering.

What about you? Do you have a change in life or health that now has you “living with” rather than resolving or fixing and “getting back to normal?” Do you have a daily reminder that life is not the way it is supposed to be? For those that do there is a heaviness and an otherness that is experienced. Every decision is now a labor, it must be thought through. If you have this experience, you also recognize that not everyone has this burden–hence feeling cracked and broken compared to those around you.

In some ways, my current treatment has me most discouraged. Treatments (management really) involve tight wrapping of my leg such that it is impossible to wear a shoe. Showering…well that is also next to impossible (apologies to those around me over this next month). There are some possible “fixes” out there that I hold out hope for but this is TBD for me. Currently, I’m on the “live as best you can with it” track. This is an additional form of suffering with chronic illness. Do you hope for change or do you accept management is your new calling in life?

We lament as a way of life

When something is broken, it is a gift to be able to acknowledge the loss. Silencing lament for what has been lost is about as helpful as ignoring cancer. You may be able to ignore it for awhile but it will catch up to you. Sadly, the people closest to us may silence us because either they cannot acknowledge losses or they believe that we’ve had enough time to lament and should now move on in order not to develop a victim mentality.

One summer when I was about 16 I broken my wrist. The cast on my arm made it difficult to enjoy such summer activities as swimming. Though I missed out on swimming, there was always the knowledge that my cast would come off and I could once again function as normal again. What do you do when you know a fix or a repair isn’t going to happen? Maybe you are wheelchair bound and know you cannot ride a bike. Maybe your PTSD means you won’t be able to be in crowds again, even for things like a concert or fireworks display. Maybe you have been betrayed by someone who will never acknowledge or make restitution. What do you do? You lament. You bring your tears and complaints to God and to those around you who are willing to hold and grieve your losses with you. There is no time-limit for this kind of grief. From a Judeo-Christian perspective, your lament is an act of communion with God, always invited, never rejected.1

And we continue to live and look for beauty

A lovely friend of mine gifted me Makota Fujimora’s Art and Faith: A Theology of Making (2020, Yale University Press). I have not finished it but his chapter on Kintsugi–the art of repairing broken teaware with gold–is full of reminders of brokenness AND beauty. He makes many points but here I want to highlight two key points:

  • “Kintsugi does not just ‘fix’ or repair a broken vessel; rather the technique makes the broken pottery even more beautiful than the orginal, as the Kintsugi master will take the broken work and create a restored piece that makes the broken parts even more visually sophisticated.” (pp 44-45)

This reminds me that beauty is not just in the original design but also in what has been made out of the fragments of life. If I only accept my body the way it was originally made then it will be hard to find beauty in what it can do now in my sixth decade. If you only want a body not changed by trauma, then it will be hard to find value in your body that is deeply perceptive of danger. Notice how we must accept losses (still lamenting!) in order to find new forms of beauty we had not yet imagined.

  • “The ultimate act of a Kintsugi master is not to even attempt to fix the broken vessel, but to behold its potential, to admire its beauty….What kind of church would we become if we simply allowed broken people to gather and did not try to ‘fix’ them but simply to love and behold them, contemplating the shapes that broken pieces can inspire?” (p 50)

Too often we are wanting to fix others instead of creating space for them to be and to discover who they are becoming. Fixing, Fujimora says, is not always a bad thing. You want your mechanic to fix your car. I WANT a fix to my lymphedema. You would be a bit crazy not to want a fix of your health challenge. But the search for a fix sometimes sends a message that what is broken is shameful or something to be hidden. The irony in the church is that it is founded on the theology of scars–the scars of One broken for the healing of the world. Might we find the beauty of these scars that we carry around in our bodies even as we hope for healing and for transformation?

For me, today, I take pleasure that I figured out how to go biking with one shoe and one slide. I felt the air move around me as I rode through the tall shade trees in a nearby park. I sped around corners and marveled at the cacophany of birds singing in the branches and the silent deer peaking between the leaves at this biker with a funny wrap and mis-matched shoes. It might not be on anyone’s list of beauty but for me, it was glorious creation.

How do you hold pain and beauty without minimizing one for the other?

1. Want help writing your own lament? Check out this free resource I and others helped create.

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Abusers and true repentance?


Some years ago, I wrote a very short essay about signs of true repentance in those who have abused. Today, we had a conference about church care for women who have been abused. My colleague, Jon Sovocool of Serving Leaders, referenced that essay. So, for ease of those attendees who might like to read it, here it is. (link fixed)

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Your handy psychological fact…might be false: Why we believe what we believe and what it says about us


Ever heard of Stockholm Syndrome? The psychological phenomenon where hostages begin to identify with and feel positive feelings towards their captors, maybe even to the point in helping them escape? For many this is accepted, even if rare, fact. It supposedly why kidnapping victims don’t try to run away when they have the chance or why domestic abuse victims stay with their abusers.

But, what if the concept behind Stockholm Syndrome is only based on assumptions, rumors, falsehoods, and repeated unscientific “trainings” offered around the world by experts. THIS is the case. I highly recommend you listen to this December 2024 episode of Radiolab. It just might blow your mind. Even if you have no interest in the history of Stockholm Syndrome, the applications to how we treat victims and how we simplify psychological explanations can do harm to others.

The problem of face validity

As you listen to this episode you will hear how the name for the syndrome was created without

  • Interview or study of the hostages
  • Verifying the “facts” that were frequently repeated as undisputably true (e.g., that the hostage wanted to marry the kidnapper when he got out of prison)
  • Replication studies

Why the wholesale acceptance at the public and even governmental level? Because it seemed to explain the behaviors of hostages. It made sense. This is what we call face validity. Makes sense…and is a false understanding. To quote HL Mencken, “Explanations exist; they have existed for all time; there is always a well-known solution to every human problem—neat, plausible, and wrong.”[1] 

The problem is, we (the public) don’t know that they are wrong and so we promulgate simple yet wrong answers. Listen to the above episode and you will hear recordings of the police trainer who trained thousands of officers and departments on how to handle hostages who likely will develop the syndrome. Listen to how confident he speaks. So, we believe him, because how could we know any better?

But this confidence puts the focus on the wrong place and causes society to pathologize the wrong person.

This reminds me of the era of the late 80s and 90s where so many experts appeared talking about the reality of Satanic Ritual Abuse. Turns out many of these experts where self-proclaimed. But, the problem seemed real enough to be possible, so some accepted SRA as valid because it seemed to fit a probable reality. Sadly, this social angst created victims—not just those convinced to make false allegations but those whose lives were destroyed by those allegations.

While we could write about WHY some people present themselves as being experts when their theories and interventions are not really supported with empirical evidence, I want to consider why WE are prone to believe them. We believe them because we need simple answers to allay our own fears as to whether we are okay.  

Heuristics make life easier…and are close enough, until they are not

Heuristics are a method by which we ignore complex information that might overwhelm us in order to come to a reasonable and timely decision. For example, you look up 3 websites to discover the best diet to try and you decide to try the last one (recency effect) to avoid information overload. Or, you listen to an expert talk about a subject and you generally believe them because they are talking about some recent research.

Let’s talk about a common heuristic that probably you have used that makes sense and seems to explain things about personality—Myers-Brigs Type Indicator (MBTI). Surely you have taken this test and found you fit one of 16 variations of 4 letters. The assessment tool tells you which side of the 4 categories you fall. You can easily summarize your personality by saying you are an ENFP or INTJ or the like. This makes it easier for others to understand what you are like and might even explain why you approach the world the way you do.

Simple, right? But the MBTI lacks adequate reliability (getting the same answer every time) and validity. What It does do is communicate some things well, hence why we use it. But it lacks significant empirical backing and should not be used as a tool describing personality. Why do we accept it? Because it is easy. And we don’t mind so much that it is actually rather weak in describing personality variants.

No one is really being harmed with being labeled as INTP. But what if a heuristic points us in the wrong direction and creates additional harm to a victim?

Why the Stockholm Syndrome heuristic sends us down the wrong path

Back to the Radiolab episode. Listen to Grace Stuart talk about why she stayed with an abusive partner.

Grace: …people don’t realize how much of domestic abuse is about confusion….confusion about what was even happening….What if I overreacted and made something out of nothing…

Sarah (interviewer): Whether to judge her ex by his good days or his bad days.

Grace: Is he the good guy or is he the bad guy? Is he kind or is he cruel? … Am I the perpetrator? Am I the narcissist?… Let me just change this one thing about myself.

Grace was looking to make sense of what was happening. To ask the why question. And she wasn’t asking so much about her abusive partner but about herself. What is wrong with me?

This is where the Stockholm syndrome answer takes us. What is wrong with the hostage or the partner who seems to be tied to the abuser? It has the focus on the wrong person. In the interview between Grace and Sarah, Grace’s voice fades out when she is about to answer what helped her change her point of inquiry. As the sound fades in the interview she mentions a book that helped her, “Why Does He Do That? By Lundy Bancroft. This book has helped many women better frame the questions from the why about themselves to the why and the what about their abuser.

You see, we are focused on the wrong person when we try to answer the question about why someone might stay in a bad situation. What if we changed our question to, “what do abusers do to keep people trapped.”

All explanations will fail. All theories will fail. So now what? Ask more questions

Nearer to the end of the episode, another story about a young man who was in the “Sarah Lawrence” cult. Daniel states that after he was able to get out of the cult, it took him 6 years to be able to process what happened to him. He says that he had to come to terms that he would never have a satisfactory answer to the “why” question. And that he had to come to terms with the factors in why he stayed were complex and the tools he had to make decisions at that time were limited.

What is his solution? Keep asking curious questions about human behavior. “Be suspicious of any concept which doesn’t invite further curiosity.” “If it is a thought terminating answer…anything that ends our curiosity is bad.” So, he invites people to ask, “what helped you leave?” rather than “why didn’t you leave?”

Concluding thought

If you have read this far and listened to the podcast (if not, I remind you to not miss it!), take a moment to consider what easy explanations you might be using about yourself or others. Can you allow yourself to accept the answer, “Its complicated” to the why question. Now, try to move on to some different questions.

  • What can I do to make the moment better?
  • Who might I be able to enlist to help me understand my options?

And when someone offers you a simple (simplistic) solution (e.g., “just breathe” or “just leave” or “just eat better”), smile and look for those who can sit with complicated things and help you decide the next one move to make.  


[1] Prejudices, Second Series, p. 158.

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Helping children after disaster: A webinar


Over my many years of trauma care training, I can say that the most frequent question I get is something like, “do you have anything about caring for kids after (or during) traumatic events and disasters. And usually, the answer is there isn’t much. So, in light of that, if you are interested in knowing more about helping kids in a state of crisis and after a disaster, check out this webinar by my colleagues Stacey Sutherland and Misty Bodkins. Free with a suggested donation. When? Nov 21, 7-8:30 EST.

This is the abstract of what they intend to present:

Join us for an engaging online workshop for parents, educators, and those who work with families as we provide training in the basics of crisis intervention for children and teens. Topics to be covered: What is Trauma? How does it uniquely impact children? Trauma-sensitive care principles and practices to effectively support children Collaborative opportunities for parents, educators, and others. Self -care for the caregiver. Who Should Attend: Teachers/Educators Administrators Social workers Parents Anyone who cares for children or works in children support services Faith and community leaders who work with children ministry.

https://crisiscareinternational.networkforgood.com/events/79027-helping-children-after-disaster

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Can you help the church become a safer place for women who experience abuse? Join us in January 2025 for a one day conference


On January 18, 2025 I and a great list of speakers will address this question. The answer, of course, is YES. Come join us. Register by either this link or the QR code in the image. We will identify some of the common problems and give practical tools to improve the care the church can provide. Sometimes we leave conferences with more questions than answers. It is our goal that you will leave with ideas you can implement that will improve the care of vulnerable people in your congregation. While everyone is invited, we are focusing on the kinds of care church leaders–lay or professional–can provide. So, if you are a small group leader, a lay counselor, a pastor, a Sunday School teacher, this is for you. It will not be livestreamed so if you want to hear what we have to say, come to Willow Grove, PA!

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Upcoming webinar: Navigating church scandals with integrity and compassion


In today’s world, church scandals make headlines all too often. But the real story isn’t just about what went wrong—it’s about how the church responds. A scandal can either deepen wounds or open the door to healing. But that all depends on how it’s handled.

Are you prepared to lead your church through the storm? Do you know how to respond with truth, transparency, and genuine care for those harmed?

Join us for an insightful webinar where we’ll explore:

  • Common but harmful responses to church scandals
  • How to create a crisis response plan that prioritizes healing over image preservation
  • Practical steps to develop a playbook that prepares your church for the unthinkable

Don’t wait for a crisis to learn how to respond. Equip yourself now with the knowledge and tools to lead your church with integrity through unexpected upheavals.

Key Takeaways:

  • How to prioritize truth and transparency
  • Identifying “shadow values” that may negatively influence care responses
  • Creating a crisis response team that truly cares for victims
  • Practical strategies for communication and care during a scandal

This webinar will cover the challenge, offer a framework for addressing church scandals, and include a Q&A segment.

Who Should Attend: Church and ministry leaders, elders, and anyone involved in pastoral care.

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Why am I STILL afraid? Some thoughts on what recovery from chronic anxiety looks like


I provide psychotherapy for many with chronic and debilitating anxiety. Anxiety is the most common malady in the world and comes in all sizes and shapes: panic, phobias, OCD, GAD, social anxiety, PTSD and more. For some it is very context driven (e.g., fear of flying) and for others it is constant and wide-ranging (e.g., OCD, PTSD).

Frequently, when a person comes to therapy, their first and enduring question is, “Can you make this go away? I just need it to stop.” They have struggled for a long time and have tried many things. Some have tried medications, others tried to limit exposure and avoid situations that would trigger the anxiety, and almost everyone has tried to talk (aka berate) themselves out of their feelings. “If I really trusted God this would not be happening!”

This desire to extinguish anxiety is completely understandable. Anxiety is horrible, consuming, and exhausting! We want it to go away and never come back. But–and this may seem absolutely disappointing to manyhaving the goal of zero anxiety is actually detrimental to a positive outcome and recovery.

Let’s explore what therapy is/does and why changing your relationship to anxiety is a better goal than trying to extinguish it.

What does therapy for anxiety look like?

Therapy for anxiety (at least what I practice) tends to have these common features1:

  • Compassion, understanding and curiosity about the physiology of anxiety
  • Experimentation on what short-circuits anxiety and identifying what intensifies the sensations
  • Practice relaxation/mindfulness/distraction with increasing exposure to feared stimuli
  • Exploring experiences/beliefs/values that may contribute to ongoing anxiety (e.g., a part is burdened with shame, perfectionism, assumptions of failure, etc.)

Notice the flow and trajectory. Compassion…Understand…Experiment…Practice…Examine (held beliefs). The flow isn’t really linear but it is hard to examine underlying beliefs or childhood experiences when you are in the middle of a panic attack.

Sessions early on look like understanding what is happening in our bodies when we are anxious. As we progress, we explore successes and challenges. We notice things that helped a little, or things that may have intensified anxiety. For example, having a friend try to convince you that your worries are unfounded may feel good at first but then leave you feeling more shame and more helpless. Or, maybe listening to a great podcast on the way to work reduces anxiety by a good 30 percent. This is, in essence, somatic psychotherapy.

The goal: PIVOT

When I am afraid, I put my trust in you. Ps 56:3

Notice the verse above says, “when.” Not if. When. We will be afraid, maybe often. And when that happens, we will do something. But what? How? In practical terms, we pivot.

What is pivoting and why do we do it? Pivoting is moving our mind/body/attention away from the cascade of fears. Instead of trying to dialogue with anxiety, we pivot away. Why do we pivot? We do so because anxiety is a TERRIBLE and completely unfair and unreasonable discussion partner. And since anxiety intrudes without your permission, you are not obligated to talk with it nor accept it as if anxiety is you.

Here is how it might work for me once I have recognized that what is happening is that my mind and body are locking onto an intrusive fear. I name the fear, then I pivot my mind by looking intently at the Ansel Adams photograph of El Capitan next to me. I describe the shadows and features I see. Or, I pivot my body by getting up and feeling the sensation of walking. I may pivot to my senses by smelling my coffee and taking a deep breath in and out. I do this pivot again and again in order to de-couple from the thoughts. And I actively use my body to lower felt tension. At first, this many seem about as successful as jumping off a cliff while flapping your arms. And yet, over time, your pivot will decrease your anxiety.

Notice what I do not do. I do not,

  • debate the fears
  • beat myself up for having fears
  • assume success is the cessation of anxiety

Why does it take so much work to fight anxiety?

We have been habituated into fear. Changing the automatic response takes work. It wasn’t our choice to be afraid but now we have to find a way to pivot out of something we never wanted. It isn’t our fault but now it is something we must respond to, just like someone with a migraine didn’t choose it but now will have to discover what helps curtail one. As we practice our pivots we will find they become slightly easier and more effective, just as when you practice a sport or an art, you will notice you are becoming more skilled.

What if my goal is not extinguishing anxiety?

In short, it is building a new relationship with anxiety where you accept that it exists but does determine how you will live. You acknowledge it but do not engage it. In doing so, you accept the challenge of building a competing neurocircuit alongside the fear pathway and activating that experience on repeat. The best competing circuits have deep meaning and connections with others. Here are some examples:

  1. Instead of trying to avoid making mistakes, look for mystery and experimentation
  2. Instead of trying to avoid panic, lean into doing something with your body that you have not doe (advanced yoga or stretching, increased weight lifting, knitting)

I want to leave you with one thought. If you learned something new about how anxiety is expressed in your body and if you learned how to gain even a little mastery over your body’s anxiety response then you have already begun to change your relationship to fear! You are beginning to be in charge rather than feeling controlled by fear. Your success is not always winning against fear but knowing that when you are afraid, you will put your trust in God and in the body he has given you.

_____

1These are common factors to all anxiety therapies though they may differ when focused on a particular kind of anxiety. In addition, I always recommend a medical evaluation to rule out other potential causes of anxiety as well as consideration of medications that may help support recovery.

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